This said, we have still to face the main problem of the evolution of the Jesus-cult into a world-religion in which the God Sacrificed to the God becomes also the Messiah of the Jews and the Teacher of those who believe in him. And the tracing of that evolution must obviously be difficult. The process of extracting true out of false history is always so; and where the concocted history and its contingent literature are the main documents, we can in the nature of things reach only general conceptions. But general conceptions are attainable; and we must frame them as scientifically as we can. CHAPTER IV THE EVOLUTION OF THE CULT § 1. The Primary Impulsion Professor W. B. Smith, whose brilliant, independent, and powerful advocacy of the myth-theory has brought conviction to readers not otherwise attracted by it, has stressed two propositions in regard to the evolution of the Jesus-cult. One is that the movement was "multifocal," starting from a number of points; [225] the other that the essential and inspiring motive was the monotheistic conception, as against all forms of polytheism; Jesus being conceived as "the One God." [226] That the first proposition is sound and highly important, I am convinced. But after weighing the second with a full sense of the acumen that guides all Professor Smith's constructive speculation, I remain of the opinion that it needs considerable modification. [227] In clearing up these two issues, we shall go a long way towards establishing a clear theory of the whole historical process. In the first place, a "multifocal" movement, a growth from many points, is involved in all our knowledge of the highly important matters of the history of the early Christian sects, and the non-canonical Christian documents. Perhaps the proposition is even more widely true than Professor Smith indicates. To begin with, we find at an early stage the sects of (1) Ebionites and (2) Nazarenes or Nazareans, in addition to (3 and 4) the Judaizing and Gentilizing movements associated with "the Twelve" and Paul respectively; and yet further (5) the movement associated with the name of Apollos. Further we have to note (6) the Jesuism of the Apocalypse, partly extra-Judaic in its derivation; and (7) that of the ninth section of the Teaching of the Twelve Apostles, which emerges as a quasi-Ebionitic addition to a purely Judaic document--not yet interpolated by the seventh section. Yet further, we have (8) the factors accruing to the religious epithet "Chrestos" [228] (= good, gracious), which specially attached to the underworld Gods of the Samothracian mysteries; also to Hermes, Osiris, and Isis; and (9 and 10) the Christist cult-movements connected with the non-Jesuine Pastor of Hermas and the sect of the Eleesaites. [229] And this is not an exhaustive list.